gion is a Cheat, and that there is no fuch Thing future State; in Confequence of which Perfuafion, they think it prudent to make the moft of this World, to make their own prefent Intereft and Happiness the fole Rule of their Conduct. They judge wrong in entertaining fuch a fettled Opinion, where there can be no pofitive Proof; but they act right upon their Principles. The Second Sort are as much to blame, in running the Rifque of lofing eternal Happiness, and bringing eternal Destruction upon themselves, only because the Evidence for the Truth of thofe grand Points does not appear to them fufficiently clear and strong, for, in Matters of fuch infinite Moment, a lefs Degree, any Degree, of Evidence ought to govern their Conduct; but grant them their Premifes and their Conclufion will be juft. The Third Sort act as abfurdly, but with fome Difference. The next World is invifible and diftant; the Things of this World are present and visible; from whence they conclude that it is not worth their while to trouble themfelves about fuch Matters. They agree with the others in acting very madly, but they differ in this Circumftance, that, whereas the former act right upon wrong Principles, thefe act wrong in Confequence of juft Premifes. It is true, that this World is prefent and visible, but it does not follow from thence that invifible and distant Things cannot be worth the Confideration of a wife Man. But these last Sort of Fools and Madmen, are in every Respect

incon

inconfiftent and inexcufable, for, they act in Defiance of their fettled Principles; they believe Christianity, they publickly profefs their Belief of it; and yet daily, hourly, and deliberately contradict their Faith in their Practice: Have the Patience to give Attention while I enlarge a little upon the monstrous Inconfiftency of fuch Conduct. I have a Right to demand this of you, because you acknowledge that the Subject is of fuch vaft Moment, that it deferves your moft attentive Confideration.

The first great Truth and Foundation of all Religion is, the Belief of a Deity who made you, and made you capable of knowing and contemplating and imitating his moral Perfections; you profefs to believe that Reafon and Revelation teach you that it is your Duty, and will be your Happiness, so to do; and yet, how many nominal Chriftians ever think seriously, how many fcarce ever think at all, about the Nature and Attributes of this adorable Author of their Being, and Fountain of their Happi nefs; unless it be now and then, when they are put in Mind of him at Church, or in Converfation. You profefs to believe that this Being, infinitely wife, juft, good, and powerful, governs the World; and do Chriftians in general act agreeably to this Perfuafion? Do they fubmit and refign themselves to his Difpenfations? No, if they did, whence fo much fretting, fo much murmuring, fo much Diftruft under any Afflic tions and Disappointments? Whence to many indirect Means to extricate ourselves, when we

believe

believe and acknowledge that if we truft in him, and apply to him, every thing fhall work together for our Good; that he will either remove our Difficulties, or support us under them, or reward us for bearing them patiently? You believe that it is your Duty privately and publickly to worship God, as frequently, as attentively, and as fervently as poffibly you can; and yet how many. of you never address yourselves to him in Prayer in private, or with your Family? How often do you neglect publick Worfhip upon fuch fcandaloufly trifling Pretences, as wou'd not hinder you from going to make a common Vifit, or taking your Pleasure? And when you are at your Devotions, with what Inattention, with what Coldness and Irreverence do you perform them? I do not mean only the poor and illiterate, but Perfons of better Education and more Knowledge; not excepting fome of the Great, and the Learned. And can fuch People fincerely believe that Religion is the one Thing needful? You must bear with my honest Freedom a little longer.

Chriftians believe the Bible to be the Word of God; that it is an ineftimable Treasure of the most excellent, the most useful, and entertaining Knowledge; that it contains every Thing that is neceffary for us to believe and practise, in order to our eternal Happiness; that it is both in Refpect to the Author, and Subject Matter of it, worthy of the most profound Reverence, and constant and most careful Perufal. E

And

do

do Chriftians in general, like holy David, make it their conftant Study and chief Delight? No, they feldom look into it, as if it were the moft dull and infipid, the moft trifling and ufelefs Book that ever was publish'd. Nay, (I hope to be excus'd on Account of an honest Intention) I have too much Reason to fear that many Scholars, tho' they occafionally look into it as Critics, and Commentators, to ftudy the Senfe of a difficult Paffage, do not read it daily, and practically, to direct their Conduct in moral Life, and to warm their Hearts with a feeling Senfe of Piety. But is this fhewing that you believe Religion to be the one Thing needful? Wou'd you treat any Book with fuch Contempt, that taught you any infallible Way to Succefs in Trade, to Riches and Honours. I need not wait for an Anfwer. Christianity tells us [and you profefs your Belief of it] that the Way to eternal Life is narrow, and that we must strive to enter into it; that we have many ftrong Paffions and Habits to fubdue; many difficult Virtues to acquire; many Temptations to feduce us; many Enemies within our own corrupt Hearts to betray us; many fubtle, vigilant, potent Enemies from without, to allure and terrify us; that we are always wrestling, not only against Flesh and Blood, but against Principalities and Powers, against fpiritual Wickedness in high Places; that we are to be perpetually upon our Guard against the Wiles of the Devil and his Agents, as well as against

the

the Treachery of our corrupt Nature; to take heed to our Ways, to keep the Door of our Lips, and to watch the fecret Motions of our Thoughts; and therefore, that the working out of our Salvation being a Thing of fuch Labour and Difficulty, as well as infinite Importance, we ought to do it with Fear and Trembling. But let any one look round upon Mankind and obferve, whether their Looks and Actions fpeak any fuch State of Warfare and Danger. Inftead of being anxious for the Event of fo momentous an Affair as our eternal Salvation, they look quite easy and unconcern'd; Inftead of being vigilant, they are quite carelefs; inftead of being active, they are quite indolent. And is this Behaviour confiftent with a Perfuafion that we think our future Welfare the ore Thing needful? The Profeffors of Christianity declare that they are Citizens of another Country, that their true Riches are in Heaven, and that their heavenly Treasure will be as durable, and inconceivable, as the Torments of the Wicked; and yet Christians in general are fo far from having their Thoughts fo full of an Immortality of fuch a Bliss, as to have it always lie uppermoft for a conftant governing Principle, that they seldom think of it. Their Thoughts, their Inclinations, their Maxims and Schemes, are all fenfual, and worldly. One Man is wholly intent upon a Circle of Amusements and Diverfions. This is the grand Business of his animal Life. Another is as inE 2

tent